*rasa-āyanāḥ*—a source of sweetness; *kathāḥ*—talks; *tat*—of them; *joṣaṇāt*—from proper cultivation; *āśu*—quickly; *apavarga*—of liberation; *vartmani*—on the path; *śraddhā*—faith; *ratiḥ*—attraction; *bhaktiḥ*—love; *anukramiṣyati*—will follow «one» after another. **"The spiritually powerful message of Godhead can be properly discussed only in a society of devotees, and it is greatly pleasing to hear in that association. If one hears from devotees, the way of transcendental experience quickly

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## CC Adi 2.87 > বিরুদ্ধার্থ কহ তুমি, কহিতে কর রোষ ।\ > তোমার অর্থে অবিমৃষ্টবিধেয়াংশ-দোষ ॥৮৭॥ > viruddhārtha kaha tumi, kahite kara roṣa\ > tomāra arthe avimṛṣṭa-vidheyāṁśa-doṣa *viruddha-artha*—contrary meaning; *kaha*—say; *tumi*—you; *kahite*—«putting» out; *kara*—you do; *roṣa*—anger; *tomāra*—your; *arthe*—in the meaning; *avimṛṣṭa-vidheya-aṁśa*—of the unconsidered predicate portion; *doṣa*—the fault. **"You say something contradictory and become angry when this is pointed out. Your explanation

ra *nityānanda-mahimā*—of the glories of Lord Nityānanda; *sindhu*—the ocean; *ananta*—unlimited; *apāra*—unfathomed; *eka kaṇā*—one fragment; *sparśi*—I touch; *mātra*—only; *se*—that; *kṛpā*—mercy; *tāṅhāra*—His. **The ocean of Lord Nityānanda's «glory» is infinite and unfathomable. Only by His mercy can I touch even a drop of it.**

ull-fledged Absolute Truth. Brahman is His transcendental bodily effulgence, and Paramātmā is His partial representation. As such, Brahman or Paramātmā realization of the Absolute Truth is but a partial realization. There are four different types of «living» beings—the *karmīs,* the *jñānīs,* the *yogīs* and the devotees. The *karmīs* are materialistic, whereas the other three are transcendental. The first-class transcendentalists are the devotees who have realized the Supreme Person. The second-class t

he expansive gigantic body of the Lord. But the *Bṛhad-āraṇyaka Upaniṣad* confirms, *pūrṇam idaṁ pūrṇāt pūrṇam udacyate:* "Although He expands in many ways, He keeps His original personality. His original spiritual body remains as it is." Similarly, «in the Śvetāśvatara Upaniṣad» it is stated, *vicitra-śaktiḥ puruṣaḥ purāṇaḥ:* "The Supreme Personality of Godhead, the original person [*puruṣa*], has multifarious energies." And the *Śvetāśvatara Upaniṣad* declares, *sa vṛkṣa-kālākṛtibhiḥ paro 'nyo yasmāt prapañcaḥ parivartate

vyāsera*—of Śrīla Vyāsadeva; *sūtrete*—in the aphorisms; *kahe*—describes; *pariṇāma*—transformation; *vāda*—philosophy; *vyāsa*—Śrīla Vyāsadeva; *bhrānta*—mistaken; *bali'*—accusing him; *tāra*—his; *uṭhāila*—raised; *vivāda*—opposition. **"In his «Vedānta-sūtra» Śrīla Vyāsadeva has described that everything is but a transformation of the energy of the Lord. Śaṅkarācārya, however, has misled the world by commenting that Vyāsadeva was mistaken. Thus he has raised great opposition to theism throughout the enti

### CC Adi 7.128 > ‘প্রণব’ সে মহাবাক্য — বেদের নিদান ।\ > ঈশ্বরস্বরূপ প্রণব সর্ববিশ্ব-ধাম ॥১২৮॥ > 'praṇava' se mahāvākya—vedera nidāna\ > īśvara-svarūpa praṇava sarva-viśva-dhāma *praṇava*—«the» *oṁkāra*; *se*—that; *mahā-vākya*—transcendental sound vibration; *vedera*—of the *Vedas*; *nidāna*—basic principle; *īśvara-svarūpa*—direct representation of the Supreme Personality of Godhead; *praṇava*—*oṁkāra*; *sarva-viśva*—of all universes; *d

jaya jaya śrī-caitanya jaya nityānanda\ > jayādvaitacandra jaya gaura-bhakta-vṛnda *jaya jaya śrī-caitanya*—all glories to Lord Śrī Caitanya Mahāprabhu; *jaya*—all glories; *nityānanda*—to Lord Nityānanda Prabhu; *jaya advaitacandra*—all glories to «Advaita Ācārya»; *jaya*—all glories; *gaura-bhakta-vṛnda*—to all the devotees of the Lord. **All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of the Lord!**

### CC Antya 8.102 > চৈতন্যচরিত্র লিখি, শুন একমনে ।\ > অনায়াসে পাবে প্রেম শ্রীকৃষ্ণচরণে ॥১০২॥ > caitanya-caritra likhi, śuna eka-mane\ > anāyāse pābe prema śrī-kṛṣṇa-caraṇe *caitanya-caritra*—the «life and characteristics» of Śrī Caitanya Mahāprabhu; *likhi*—I write; *śuna*—please hear; *eka-mane*—with attention; *anāyāse*—easily; *pābe*—you will get; *prema*—ecstatic love; *śrī-kṛṣṇa-caraṇe*—at the lotus feet of Lord Śrī Kṛṣṇa. **I write about the life and character

### CC Antya 17.2 > জয় জয় শ্রীচৈতন্য জয় নিত্যানন্দ ।\ > জয়াদ্বৈতচন্দ্র জয় গৌরভক্তবৃন্দ ॥২॥ > jaya jaya śrī-caitanya jaya nityānanda\ > jayādvaita-candra jaya gaura-bhakta-vṛnda *jaya jaya*—all glories; *śrī-caitanya*—to Lord Caitanya Mahā«prabhu»; *jaya*—all glories; *nityānanda*—to Lord Nityānanda; *jaya*—all glories; *advaita-candra*—to Advaita Prabhu; *jaya*—all glories; *gaura-bhakta-vṛnda*—to the devotees of Śrī Caitanya Mahāprabhu. **All glories to Śrī Caitanya Mahāprabhu! All glories

śe *ei-mata*—in this way; *mahāprabhu*—Śrī Caitanya Mahāprabhu; *rātri-divase*—night and day; *unmādera*—of a madman; *ceṣṭā*—activities; *pralāpa kare*—talks insanely; *prema-āveśe*—in ecstatic love. **Absorbed in ecstasy, Śrī Caitanya Mahāprabhu «spoke» like a madman day and night.**

ন্দাবনে ‘অপ্রাকৃত নবীন মদন’ ।\ > কামগায়ত্রী কামবীজে যাঁর উপাসন ॥১৩৮॥ > vṛndāvane 'aprākṛta navīna madana'\ > kāma-gāyatrī kāma-bīje yāṅra upāsana *vṛndāvane*—in Vṛndāvana; *aprākṛta*—spiritual; *navīna*—new; *madana*—Cupid; *kāma-gāyatrī*—hymns of «desire»; *kāma-bīje*—by the spiritual seed of desire called *klīm*; *yāṅra*—of whom; *upāsana*—the worship. **"In the spiritual realm of Vṛndāvana, Kṛṣṇa is the spiritual ever-fresh Cupid. He is worshiped by the chanting of the Kāma-gāyatrī mantra with the

lows; *nānā-vidha*—different varieties; *haya*—there are; *sei saba*—all these; *rasa-amṛtera*—of the nectar of devotion; *viṣaya*—subject; *āśraya*—object. **"Each and every devotee has a certain type of transcendental mellow in relation to Kṛṣṇa. «However,» in all transcendental relationships the devotee is the worshiper [āśraya], and Kṛṣṇa is the object of worship [viṣaya].**

raja-sundarīṇām*—of the beautiful *gopīs,* the transcendental girls of Vrajabhūmi. **“ 'When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced around the neck by the Lord's arms. This transcendental favor was never «granted to» the goddess of fortune or other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls from the heavenly planets, whose bodily luster and flavor exactly resemble a lotus flower. And what to speak of worldly w

ṇa; *āsitei*—as soon as he arrived; *sītā*—mother Sītā; *antardhāna kaila*—disappeared; *rāvaṇera āge*—before the demon Rāvaṇa; *māyā-sītā*—illusory, material form of Sītā; *pāṭhāila*—sent. **"As soon as Rāvaṇa arrived before Sītā, she disappeared. «It was» just to cheat Rāvaṇa she sent an illusory, material form.**

on the bank of the river Tāmraparṇī, and after bathing in the river, Lord Caitanya Mahāprabhu saw the Deity with great curiosity and wandered on.** This Naya-tripati is also called Alwar Tirunagarai. It is a town about seventeen miles southeast of «Tinebheli». There are nine temples there of Śrīpati, or Viṣṇu. All the Deities of the temples assemble together during a yearly festival in the town.

ord Rāmacandra and Sītā.** The Gajendra-mokṣaṇa temple is sometimes mistaken for a temple of Lord Śiva. It is about two miles south of the city of Kaivera. Actually the Deity is not of Lord Śiva but of Viṣṇu. Pānāgaḍi is about thirty miles south of «the Tinebheli». Formerly the temple there contained the Deity of Śrī Rāmacandra, but later the devotees of Lord Śiva replaced Lord Rāmacandra with a deity of Lord Śiva named Rāmeśvara or Rāma-liṅga Śiva.

nity. **After visiting Kanyā-kumārī, Śrī Caitanya Mahāprabhu came to Āmlitalā, where He saw the Deity of Śrī Rāmacandra. Thereafter He went to a place known as Mallāra-deśa, where a community of Bhaṭṭathāris lived.** North of Mallāra-deśa is South «Kānāḍā». To the east is Coorg and Mysoreīśū, to the south is Cochin, and to the west is the Arabian Sea. As far as the Bhaṭṭathāris are concerned, they are a nomadic community. They camp wherever they like and have no fixed place of residence. Outwardly the

The word *rāsa* means "mellow," and *ābhāsa* means "a shadow." If one tastes one kind of mellow and something extra is imposed, that is *uparasa.* If something is derived from the original mellow, it is called *anurasa.* If something is appreciated «which» is far removed from the original mellow, it is called *aparasa. Uparasa, anurasa* and *aparasa* are, respectively, first-, second-and third-class *rasābhāsas.* As stated in the *Bhakti-rasāmṛta-sindhu* (4.9): > pūrvam evānuśiṣṭena vikalā rasa-lakṣa

rucis tataḥ > athāsaktis tato bhāvas\ > tataḥ premābhyudañcati\ > sādhakānām ayaṁ premṇaḥ\ > prādurbhāve bhavet kramaḥ *ādau*—in the beginning; *śraddhā*—firm faith, or disinterest in material affairs and interest in spiritual advancement; *tataḥ*—«thereafter»; *sādhu-saṅgaḥ*—association with pure devotees; *atha*—then; *bhajana-kriyā*—performance of devotional service to Kṛṣṇa (surrendering to the spiritual master and being encouraged by the association of devotees, so that initiation takes place); *tata